Jain Yoga Udgam Vikas Vishleshan Tulna

Here's a comprehensive summary of the provided Jain text, "Jain Yoga Udgam Vikas Vishleshan Tulna" (Origin, Development, Analysis, Comparison of Jain Yoga) by Chhaganlal Shastri:

The book, "Jain Yoga Udgam Vikas Vishleshan Tulna," authored by Vidyavodhi Dr. Chhaganlal Shastri, is a comparative study of the thought of Jain scholars on the process of Yoga, which is the means to achieve Moksha (liberation) – the ultimate goal of the soul to unite with the Supreme Soul.

The Ultimate Goal: Moksha

• All Indian philosophies aim for Moksha, defined as the complete and absolute cessation of suffering.
• While some define it as the eradication of suffering, others see it as the attainment of eternal and inherent happiness. When this happiness is achieved, suffering naturally ceases.
• Vaishheshika, Nyaya, Sankhya, Yoga, and Buddhism lean towards the first definition, while Vedanta and Jainism support the second.
• In Jainism, the soul itself is inherently blissful. Moksha is the manifestation of this natural bliss, which has been obscured by karmic coverings.

The Path of Practice: Yoga

• Various philosophies offer systems of practice for Moksha, including knowledge, contemplation, meditation, assimilation, and ethical conduct.
• Patanjali's Yoga system is particularly influential and widely accepted across different philosophical traditions in India. Its principles have been adapted by practitioners according to their tradition, intellect, interest, and capacity, reflecting the syncretic nature of Indian culture.

Jain Tradition and Yoga Literature

• Indian thought flows as a confluence of Vedic, Buddhist, and Jain literature. Rishis, philosophers, and Tirthankaras from these traditions have provided profound spiritual insights.
• Significant literature exists on Yoga across all three traditions. While Buddhist religious language was Pali and Jain languages were Ardhamagadhi and Shauraseni Prakrit, much of their philosophical literature, including on Yoga, is in Sanskrit, a language capable of expressing complex ideas concisely.

Key Jain Scholars of Yoga

The text highlights four prominent Jain scholars who wrote on Yoga:

1. Acharya Haribhadra (8th Century CE): Known for Yogabindu and Yogadrishti Samucchaya in Sanskrit. He also wrote Yogashataka and Yogavishika in Prakrit, and Shodashak Prakaran in Sanskrit, which contains discussions on Yoga.
2. Acharya Hemachandra (12th Century CE): Authored Yogashastra.
3. Acharya Shubhachandra: Wrote Jnanarnava.
4. Upadhyaya Yashovijaya (18th Century CE): Authored Adhyatma-Sara, Adhyatmopanishad, and Satik Dwātrinshat Dwātrinshika. He also wrote commentaries on Haribhadra's works and a brief commentary on Patanjali's Yogasutras.

• Another text, Yogasara, believed to be by a Shvetambara Jain Acharya, draws heavily from Hemachandra's Yogashastra.

Sources of Jain Yoga

• The primary source of Jain philosophy is the Angas, Upangas, and other sacred texts in Ardhamagadhi Prakrit.
• Extensive commentary and analytical literature exists in Prakrit and Sanskrit on these scriptures.
• Jains have a tradition of using a mixed form of Sanskrit and Prakrit, known as 'Mani Pravala Nyaya'. A notable example is the Dhavala commentary on the Shatkhandagama.
• While the original Jain scriptures contain scattered but ample material on Yoga, it is not always systematically organized. Commentary texts elaborate on it in various contexts.

Early Discussions on Yoga in Jainism

• Jinabhadragani Kshamashraman (6th-7th Century CE): A learned scholar whose Visheshavashyak Bhashya discusses Yoga in several places. His Samadhi-Shatak is also related to Yoga, but largely follows existing scriptural content.
• Acharya Haribhadra Suri: Credited as the first to systematically present Yoga material for the practitioner's life within the Jain tradition. He integrated Jain scriptural Yoga principles with his own original thought, drawing from the fourteen spiritual stages (Gunasthanas) and states of the soul (Bahiratman, Antaratman, Paramatman).
• Haribhadra organized the spiritual development process as eight 'Yoga Drishtis' (Yoga Perspectives) in his Yogadrishti Samucchaya. These are classified into Oghadrishti (mundane view) and Yogadrishti (spiritual view).
  • The eight Yogadrishtis are described metaphorically by comparing their luminosity to grass, cow dung, wood embers, a lamp, gems, stars, the sun, and the moon, indicating progressive clarity.
  • The first four drishtis are associated with mithyatva (false belief) but show increasing self-improvement and decreasing delusion. The fourth drishti marks the minimum delusion and maximum self-purification.
  • From the fifth drishti onwards, mithyatva disappears, samyaktva (right faith) emerges, and the practitioner progresses spiritually. The eighth drishti represents the highest state of self-development as an Ayog Kevali (one with no new karmas).

Haribhadra's Definition of Yoga

• In his Prakrit text Yogavishika, Haribhadra defines Yoga as any religious activity that connects the practitioner to Moksha.
• He outlines five types of Yoga:
  1. Sthana: Asana, Kayotsarga (body abandonment).
  2. Urna: Uttering mantras like Om with the soul engaged in Yoga.
  3. Artha: Contemplation of the ultimate meaning and secrets in mantras and associated scriptures.
  4. Alambana: Meditation using an external symbol as a support.
  5. Niralambana: Meditation on the formless, purely conscious, blissful self without an external support.
• The first two are related to Kriya Yoga (Yoga of action), and the latter three to Jnana Yoga (Yoga of knowledge).

Other Scholars and Yoga Practices

• Acharya Hemachandra defines Yoga as the means to Moksha, the foremost of the four Purusharthas (goals of life). He equates Yoga with the Ratnatraya (three jewels): Right Faith, Right Knowledge, and Right Conduct. He describes the eight limbs of Yoga in his Yogashastra.
• Comparison with Patanjali's Ashtanga Yoga:
  • Yama (Restraints): Equivalent to Mahavratas (Great Vows) in Jainism (Ahimsa, Satya, Asteya, Brahmacharya, Aparigraha). Mahavratas are practiced absolutely by ascetics, while Anuvratas are limited versions for householders.
  • Niyama (Observances): Comparable to thirty-two rules mentioned in the Samavāyānga Sutra. These include criticism of past misdeeds, steadfastness in adversity, self-reliance, austerity, desirelessness, non-attachment, contentment, humility, purity, right faith, humility, patience, zeal, and guilelessness.
  • Asana (Posture): In Jainism, the term 'Sthana' (standing, sitting, or lying posture) is often used. Haribhadra mentions seven types of Urdhva-Sthana (standing) and various Nishidan-Sthana (sitting) postures. Hemachandra lists several asanas like Paryankasana, Vīrāsana, Vajrāsana, Padmāsana, etc. Hemachandra emphasizes using any posture that stabilizes the mind.
  • Pranayama (Breath Control): Jain scriptures have limited explicit discussion on Pranayama, suggesting it was considered an external limb of Yoga, not an internal one. The text notes that Pranayama gained prominence with Hatha Yoga (post-6th century CE). Some Jain scholars interpreted Pranayama as Bhava Pranayama (mental breath control) rather than Dravya Pranayama (physical breath control), considering the former more useful.
  • Pratyahara (Withdrawal of Senses): This is comparable to Pratisamlinata in Jainism, which means contracting the body, senses, and mind from negative tendencies and moving towards the serene. It has four types: sense withdrawal, mind withdrawal, passion withdrawal, and instrument withdrawal.
  • Dharana (Concentration), Dhyana (Meditation), Samadhi (Absorption): These are crucial limbs in both traditions. Acharyas like Haribhadra, Hemachandra, and Shubhachandra discuss them extensively.
    • Dharana is concentrating the mind on a single point.
    • Dhyana is sustained concentration on the object of meditation.
    • Samadhi is a state where only the object of meditation is perceived, and the mind loses its own distinctness.
  • Kayotsarga (Body Abandonment): A technical Jain term closely related to meditation. It signifies the relinquishment of bodily agitation and attachment to the body. It's about relaxing the body to calm the mind. Various meditative postures (Pratimas) are mentioned in Jain scriptures, some of which Lord Mahavir is said to have adopted for deep meditation.
  • Alambana (Support), Anupreksha (Contemplation), Bhavana (Reflection): Jain texts, especially by Hemachandra, discuss these as aids to meditation. Twelve Bhavanas (reflections on impermanence, sorrow, etc.) are key to achieving equanimity and are psychologically organized to weaken mental impulses.

Acharya Hemachandra's Experiential Analysis

• The last chapter of Hemachandra's Yogashastra is based on his personal experience. He analyzes the mind into four types: Vikshipta (agitated), Yāyāta (wandering), Shlishṭa (attached), and Sulīna (absorbed).
• He also discusses concepts like Bahiratman (external self), Antaratman (internal self), Paramatman (supreme self), indifference, the state beyond the mind (Unmani Bhava), control of vision (Drishti Jaya), and control of the mind (Manoya Jaya).

Jain vs. Patanjali Yoga: Points for Further Research

• Shared Foundations: Both Yoga Darshana and Sankhya Yoga are considered a combined philosophical system, covering both knowledge and practice. Sankhya's pluralistic view of souls aligns with Jainism's recognition of many souls.
• Comparative Study: The text emphasizes the need for in-depth comparative study of Patanjali's Yoga and Jain Yoga, highlighting their significant similarities. The aim is to ascertain if this similarity is superficial or if there's a deeper internal coordination suggesting a common origin.
• Subtle Differences:
  • Dharma Dhyana and Shukla Dhyana: Jainism emphasizes these types of meditation, which lead to purity of the soul. Shukla Dhyana is the highest state of mental stability, achieved by enlightened practitioners. Dharma Dhyana precedes it and is virtue-based.
  • Karmic Theory: Jainism's concept of karma and its dissolution (Kshaya, Upsham, Kshāyopasham) plays a crucial role in the attainment of meditative states. States achieved through Upsham (pacification) are seedful (sābij), while those through Kshaya (destruction) are seedless (nirbij). This contrasts with Patanjali's view where the cessation of mental modifications (Vrittis) leads to liberation.
  • Vitarka and Vichara: Jainism's Vitarka involves contemplation on different aspects of a subject, while Vitarkavichara involves deep single-pointed focus. This is comparable to Patanjali's Savitaraka and Nirvitarka Samapatti, where the former involves verbal and conceptual analysis and the latter transcends it.
  • The Role of Karma in Samadhi: Jain philosophy posits that the obscuring karmas need to be eradicated for the soul to realize its true nature and achieve the highest meditative states.

Conclusion

The book "Jain Yoga Udgam Vikas Vishleshan Tulna" by Chhaganlal Shastri provides a detailed exploration of the origins, development, analysis, and comparison of Jain Yoga with other philosophical systems, particularly Patanjali's Yoga. It highlights the key Jain scholars, their contributions, and the core tenets of Jain Yoga practice, emphasizing its ultimate goal of Moksha and its intricate relationship with Jain philosophy. The author calls for further research into the profound connections and subtle distinctions between Jain and Patanjali Yoga.